The Weapons of Quakerism the Weakness of Quakerism, Chapter 2

The Weapons of Quakerism the Weakness of Quakerism · Chapter 2

p. 73CHAP. II. Of Immediate Revelation.

AS the Quakers have rejected the guidance of the Spirit of God, speaking in the Holy Scriptures, which are able to make the Man of God wise unto Salvation; so they have most impiously and self-deceivingly given up themselves to the guidance of something, which they call the Spirit of God, as we have heard: and again in contradiction to this, the Soul of Christ extended and dilated, of which, say they, every man is a partaker. But most frequently they call it, the Light within, or simply, the Spirit, which they make the chief and principal Rule of Faith, and manners, to which Spirit God himself speaking in the Holy Scripture must do obeisance. Which Doctrine although we have already p. 74everted in the former chapter, we shal notwithstanding here propose and vindicate a few Arguments for the further overthrow thereof, and detection of the grosse abomination and horrid delusion attending their principles, And first I will propose and vindicate an Argument proposed by Mr. Brown; Quakerism the plain way to Paganism pag. 46. Which Argument Robert Barclay attempteth to solve Vind: pag. 17. which is this,

If since the Apostles fell asleep, and the Canon of the Scriptures was closed, all that have pretended to immediate Revelation, as a primary Rule, have been led by a Spirit of error, then it is not the way of Christ

But the former is true.

Ergo. &c.

To this he answers 1. that Mr. Brown begs the Question, in his presupposing, that there are no Apostles now, and that the Canon of the Scriptures is closed; against which exception I reassume the Argument thus.

If since the Apostles, whose Names are mentioned in Scripture, fell asleep, and Iohn wrote the Revelation, all that pretended to this kind of Revelation have been led by a Spirit of error, then this is not the way of Christ;

But the former is true.

Ergo, &c.

There can now no exception be made against the M…j…r, for none will deny, that the Apostles whose names are mentioned in Scripture are dead, and that Iohn hath written the Revelation, and p. 75well enough he knew that Mr. Brown understood no other thing than what we have now said, and yet so covetous hath he been of shifting, that he behoved to have one, though he could not but know that it would serve no longer than it met with an impugner. I now come to his answer to the Minor, which Mr. Brown makes evident by an induction of many Sects, and Hereticks, pretending to immediate Revelation, all which are known and not denyed by Quakers, to have been led by a Spirit of error, to which we may add many of the Quakers themselves, such as I…: Nailor, Susanna Parsons; who as P…get relateth, being moved by this lying Spirit, fruitlesly attempted to raise from the dead, another of the Quakers, one William Pool by name, who had murdered himself, and Gilpins, of whose lying Spirit see at large in Clerks Examples; also Iohn Toldervy, of whom see a little Book called, foot out of snare; Robert Churchman and many others, of whom you may read at large in Mr. Increase Maithers Book. And he requireth an instance of the contrary, which is the only way to answer an Induction; In stead of which he sayeth, that he is bound to prove, that there was never one pretending to immediate Revelation, but he was also led of the Spirit of error, which he hath done unt…l he give an instance to the contrary: or else shew another way of answering an induction, which will be new logick; which perhaps he may do, for he and his Brethren are very displeased with the old. 2ly. That he may not be alone in this sore stresse, he saith that Mr Menzies p. 67doth thus answer Dempster the Jesuite: which is an impudent falshood, for neither the Jesuits medium nor probation of his Minor, is in the least like the Argument which we now vindicate; for the Jesuits Argument was this, That Religion cannot be true Religion which hath no peculiar ground, or principle to prove that it is a Religion, and conform to the true sense and letter of the Scripture, or Word of God; and he subsumes, But the Protestant Religion hath no peculiar ground, &c. Ergo it cannot be a true Religion. Hence it is evident that these two Argumentations have nothing of consanguinity; For if these two Argumentations had stricken alike at the two parties, against which they were framed, then the Jesuits Argument should have run thus; Whosoever since the Apostles fell asleep have pretended to, or pleaded for the Scriptures as their principal Rule, have fallen into palpable errors and open blasphemy, so that they became marks of Gods heavy judgment. Now where should the Jesuite have found such a long Catalogue of these, as Mr. Brown hath found of deluded Enthusiasts. But which is the main thing and quite refutes the most falsly and impiously alledged coincidence of these Arguments, how easy should it have been to have adduced not only one instance to the contrary, but whole volums thereof, ye… not only the whole primitive Church for diverse Centuries after Christ, and all the Reformed Churches, both these whom men are pleased to call Calvinists, and Lutherans, together with the Greek, and Abassine Churches; But likewise p. 77the most grave, wise and learned of the Romanists themselves. By this time I hope this arch-falshood of the Quaker, whereby he would hide the shame of his desperat cause, already appeareth; again I answer directly to the Jesuit, and the Quaker his patron, that if we may believe the ablest, and fiercest of our Adversaries, such as Bellarmin, Contaren, Salmeron, the chief of the Doctrines, which we hold in opposition to pope…y are most agreeable to the true Sense of Scripture.

His third answer is, that some of the primitive Protestants, such as George Wishart and Iohn Huss had immediat Revelation, But, nequisquam Ajacem possit super are nisi Ajax, that he might be sure no other should refute him, he refuteth himself, and rendereth his instance altogether unserviceable, by granting they did not pretend to it as the ground of their Faith, and obedience in all matters of doctrine and worship? Lastly to the instance of Ia: Naylor, they answer, that he repented again; which answer is an evident confirmation of what we plead for, viz· that the Quakers Spirit is ready to give them the cheat, and deceive them, for I believe Ia: Naylor acted but according to his light when he received Divine Worship. From this argument we may observe these things first, if it hold as cogent, this is a serious Truth which he sayeth. Vindic. page. 25. is absurdly affirmed by Iames Durham (as he speaks) viz. that Christ spake his last words to the Church, that is, put a close to these writings which were to be a Rule to the whole Church; for if all that pretend the p. 78like commission, or such immediate Revelation of the rule of their Faith (about which the question is) were led by a Spirit of error, then the Revelation was the last Scripture written, and sure, for any thing he knoweth, ought to be written, there is no reason to believe that there is any more to be written. 2ly. Observe, that this Argument is demonstrative, for such are all inductions which have no instance to the contrary. 3ly. It destroyes wholly the Quakers cause; for this kind of Revelation being disproved, the very proprium quarti mod… of the Quakers is destroyed.

2dly. Moses and the Prophets, Christ and the Apostles, and all the holy men that were inspired by God, to compile a rule of Faith, and Life, could by Infallible Evidence, and infallible proofs, even to the Conviction, and self Condemnation of the greatest Opposers, demonstrat, that they were sent of God, but nothing of this kind the Quakers can do; yea, they are so far from it, that they can bring no more Evidence, or Credentials for their Rule of Faith, or pretended Revelation, than the most wicked Enthusiasts, as for Example Iohn of Leyden and his followers, whom the Quakers themselves dare not deny to have him Acted by a most wicked Spirit of Delusion; seeing therefore, they will not subject their Revelations to the infallible test of the holy Scriptures, but contrarywise will Impiously make the Scriptures stoup to their Revelations, they can be no more certain, that they are not acted by the Devil, or at least by their own giddy-brain, and erroneous p. 79fancie, when they bear us in hand, that they are inspired by the Spirit of God, than they of Manster were. To this Argument they decline so far as they can a direct answer; Therefore, Robert Barclay Replyeth to Mr. Broun. Vind. pag. 21. How cometh it that others pretending to be led by the Scripture as their Rule, as much as John Broun have been deceived, since the Scripture declares nothing but Truth; But how silly this is I have shown above and more largely in my Apology in these paragraphs which I observed he most foully omitted. And indeed this is a fine Argument, he has provided for Atheists, and Scepticks, for it renders all Faith, even that of the Patriarchs uncertain: For since their ground, and warrant of Writing the Scripture, was in his own account Inward, Immediat and Extraordinary Revelations, and if such be, as he affirms, uncertain, then the truth of the Scriptures which depends upon such, must necessarily be uncertain, since the Stream cannot be more pure than the Fountain. Thus he; This Reply resolveth into two Hypothetick Propositions (as for the Paragraphs of which he here boasteth as unanswered, which take up six pages in his Apology, filled with Railing and Gall, against all the reformed Churches, they prove only that the Scriptures through men corruption are subject to abuse, which never man denyed.) The first is, if the Scriptures through the Corruption of men, may be wrested and abused to the Patrociny of Errors and corrupt Practices, then altho men clearly understand, and firmly believe them, and square their Practice exactly according p. 80to them; Yet they are no more able to be a Rule unto them, than these Revelations can be which Iohn of Leyden held. The second is, He that will not admit of such Revelations as cannot be distinguished from these which led their followers into the most Blasphemous Opinions, and most wicked Practices imaginable, He (I say) that will not admit of these for his principal Rule, but preferreth unto them the Scriptures, which can both be invincibly demonstrated to have proceeded from God, and also call themselves sufficient to make one wise unto Salvation, provideth an Argument for Atheists and Scepti…ks: But thus doth Mr. Broun reason against the Quakers, and except this & the like other grounds, the Quakers have none for this heavy Charge. For that his Adversary called the Revelations of the Apostles & Prophets uncertain; Is a most palpable Untruth, the least shadow of which cannot be found in all his Writings, except they deduce it by such unreasonable Inferences as these. And now, Reader, speak thy mind in good earnest; Thinkest thou that this man was in his wit, or to be numbred amongst Rationals, when he made these Deductions, by which their palpable Impieties are indeed antidots against seduction. But these men have an ordinary Trick of comparing their own Revelations, of the Divinity of which they can give no Signs, to these of the Apostles, and Prophets, that were to the conviction of all Opposers, proved to be Divine; and thus give away, and betray the Christian Cause; in labouring to defend their own Dottages. In the p. 81next place therefore, let us take a short view of the Quakers principal Rule, compared with ours, that it may more fully appear, which of the parties provide an argument for Atheists & Scepticks; And 1. We cannot know whether they ha… any Revelations at all, they may be lying unto us for any thing we know, we have only their naked Word for it; whereas on the other hand, it is beyond denyal that we have the Scriptures. 2ly. It being given that they have Revelations of some kind, from whence are they? from Heaven? their own fancy? or from Hell? This we cannot know, they neither do, nor can give any mark to distinguish them from these Revelations, which all the world are perswaded to have been from Hell, or at least from a Vertiginous Fancy. Go to then, let them speak their mind, and attempt the retortion of the argument (if they dare) upon the Scriptures. They yet more fully prove, that their Revelations are not from Heaven, while they affirm that they are common to all men, which (if the experience of the World, yea, of the word of God may be judge) is most …alie. 3ly, Making a Supposition, which will never come to a solid Position, that they have divine Revelations, we yet cannot know for what end they are given; whether to be a principal Rule or not, or whether or not through their own corruption, they do not wrest and misunderstand, or tho they do understand them, if they walk according to them (nothing of which can be … of the Scriptures) we can hear nothing, nor … p. 82nothing, but some men still amusing the World, Crying a new Light, without giving any Evidence or proof thereof, but only their own Word, & so are always their oun witnesses in their own cause, and therefore by all rational men ought not a little to be suspected. 4ly. This Spirit, inward Light, or Revelations of the Quakers, for I take all for one, can never be able to determine Controversies; Seeing two different parties may both of them adduce these Revelations to prove contradictory Assertions. Now Seeing neither of the parties, is in case to Evince that his Revelations are from God more than the other, the Controversie must remain for ever undetermined, Seeing they have no common principle in which they can concenter and meet. And thus standeth (for Examples sake) the case betwixt Quakers and Ranters, agreeing in this principle of immediat Revelations, and yet (if their books be to be believed) bitter Enemies to one another in several points, for which both of them alledge Revelations as their grand Principle, and neither of them can evince their Revelations to have proceeded from God, more than the other. Hence we most rationally conclude that the Controversies betwixt these two parties are indeterminable, so long as they stick to this Principle. Now this Argument in no ways … be retorted on the Scriptures, for though there have been through the corruption of men, wresting the Scriptures, many Controversies, and that even amongst these who assert that the Scriptures … the Principal Rule of Faith, and Manners; yet wh… p. 83can say, that this is through default of the Scriptures, seeing our Adversaries cannot deny, but that they speak both Sense and Truth; and that when there is a real Contradiction between two, disputing cocerning any Doctrine, or Sense, and meaning of any text of Scripture, this Text speaks for the one, and against the other, tho the one of the parties, either through Ignorance cannot, or through prejudice will nor see it; and that the sense thereof may be brought forth to the light, so that there shall follow a mutual Agreement between the two dissenting parties, and consequently that the Scriptures of their own Nature, are apt for the removal of differences about things contained in them. We have heard their retortion, let us now hear their direct answer, which is, that their fruits declare them to have the Spirit of God; Thus its answered in their Quakerism confirmed, to the Students of Aberdeen; For which forsooth they bring Scripture proof from Matth. 7.15, 16. where fruits are made the Test for trying whether one be a true or false Prophet. But what fruits these thorny prickling Plants have brought, and do daily bring forth, the world is not ignorant. If to deny the Holy Trinitie, the Person of our Lord Jesus Christ, the resurrection of the Body, and to assert the Souls of men, yea and devils to, to be God Almighty, (of which abominations we shall ere we end this Treatise, undeniably prove the Quakers to be guilty) and in a word, to vomit out their Malice, so as to endeavour the overthrow of whatsoever God in his Sacred Word hath commanded us, either to believe p. 84or do. If these (I say) be the fruits of the Spirit? then indeed the Quakers have them, and abound in them, and other Fruits we know none, except (which are of little worth) some Stoicisms, and ridiculous whimsies, in which also some of the M… humetan and other Monks have gone far beyond them; yea, with these men. Envy, Pride, Contempt of all others, are so predominan…, that tho by this Character o…ly, it is easi…y judged by what Spirit they are acted. Add to all this, their constant custome of horrible lying, Perverting, and Railing; of which take one or …wo Instances in the practise of one o… their chief leaders Rob: Barcl. for Vind. pag. 60 He sayeth, that his Adversa…ie inferred from the Quakers Doctrine of Christs dying for all, that Infants come to heaven without Christ; But how grosse an un…ruth is …, will be evident to any that read Mr. Broun, Cap 6. Num. 14. where he inferreth this horrible consequence, from their de…ying of Original Sin; and again pag 64.65, he saith, that the Westminster Confession saith, that God did predestinat to everlasting damnation the most part of men, without any respect had to their sin; But a more palpable and horrid lie, hath scarce been hatched; for … that Confession chap 3. §. 7. It is expresly said, that God … …rdain them to Wrath for their sins. Of the like nature, is that which he saith pag. 170; That his Advers…ry chap 27. maketh a Preaching to the Devil, and that a Minister at Lige…wood, made a Prayer to the Devil; whereas he only …nfer…eth from the Quakers Doctrine, that they may make a Preaching to the Devil. And as p. 85for Railing, their whole writings are Stuffed with it. See for example Hubberthorn against Sherlock, whose whole Pamphlet, is nothing but an he…p of furious Railing, his best Language being, Thief, rude Fellow, Enemy to God &c. See also Edward Burroug…s in answer to Philip Bennet, whose best language is Serpent, the lake is prepared for thee, and such language as this is the marrow of the Quakers refutation of their adversaries Books. For in these two now Named Discours…s, there is hardly the shadow of so m…ch as an Essay to answer; But this is the way how they gain the day, and obtain the last word. How fair an occasion is here offered to shew to the world by a particular Enumeration of their horrid & monstruou… practices that their frui…s are the Grapes of Sodom, and the wine of Gomorrah; But they are but too too well known already; we forbear therefore to rake into this Dung-hill, Certain it i… that the works of the Angel of the bottomless pit▪ will as soon prove himself …o be an angel of Light▪ as the Fruits of these High-pretenders, will prove them to be acted by the Spirit of God.

But more fully to confirm or rather illustrate this argument I shal shew the Identity of their Spirit with that of the old Anabaptists in several particulars.

A short parallel between the old Libertine Anabaptists, and the new, who are known by the name of Quakers.

1. Muncer and the Anabaptists with him denyed that the Scriptures, or external word (for p. 86thus they spake that they might the better vili…y the Scriptures were the Word of God, but only a Testimony thereof; and said that the Word of God was a certain heavenly thing distinct from the Scriptures. Bullinger adversus Anabaptistas lib. 1. cap. 1. The same is the downright Doctrine of the Quakers; only there is this difference, that the Quakers expresse themselves in this matter with more rage and fury, than (for ought I can find) the Anabaptists did, as the Reader may may see cap. 1. §. 1. of this Treatise.

2dly. Muncer with his disciples preferred that which they called immediate Revelation and inspirations, (busked with the specious Title of Fathers will, as the Quakers Revelations are now with that of the Spirit) to Gods written Word. Bullinger Ibid and cap. 2. & passim alibi. Sleidan: comm: Calvin: Instit: lib, 1 cap. 9. In this point also the Quakers are their successors, or rather the same, the name being changed, seing they with Robert Barclay propos. 2, 3. assert, that not the Scriptures, but the Spirit, is the principal Rule of Faith and Manners.

3dly. The old Anabaptists asserted, that the express Words and Phrases of the Scriptures are to be adhered to, without any exposition, interpretation or deduction. Bulling: lib. 1. cap. 8. & alibi. In this also their genuine children the Quak…rs follow them with both feet, as is evident in this Treatise cap. 1.

4ly. The Anabaptists of old asserted that the whole Old Testament is now abrogate, and pertaineth p. 87not to a Christian, nor hath any obligation or force upon him, in which wicked Doctrine as they followed the Manichaeans, so at this day the no lesse wicked Quakers follow them, asserting that nothing recorded in the old Testament is binding and incumbent to us, but as it is ratified by Christ in the new, and hath precept or Authority from it, as is affirmed by Robert Barclay Vindic: P. 178. num. 5. Hence it is evident that according to them, no part of the Old Testament is more obligatory or binding upon u…, than the words of Aratus, or such heathen Poets are, and yet these men will not stick in contradiction to these their own words to say, we calumniat them. If we draw from this or the like passages that they deny the Authority of the Old Testament, Robert Barclay Ibidem.

5ly. Both Anabaptists and Quakers deny Original Sin; for proof of which see cap. 3. of this Treatise.

6ly. The Anabaptists, Muncer and the rest of his sect taught, that Christ made no Satisfaction for sins: and compared these who taught the contrary to the rable of Scribes and Pharisees. Bulling. lib. 1. cap. 11. they taught also that its damnable and dangerous Doctrine, to assert that we are justified by the righteousness of Christ, or by Faith, and not also by Works, Bulling lib. 4, cap. 1. & Sequ. In which Doctrine the Quakers have not only equalized but outdone and outstript their Ancestors, as cap 5. of this Treatise more abundantly evinceth; and here it is to be observed p. 88once for all that all the Capital adversaries of the Christian Religion, how contrary soever they may be or seem to be one to another: symbolize in this grand heresy, and conspire together the overthrow, and subversion of the Doctrine of Iustification by Faith, or the imputed Righteousness of Christ, which is acknowledged by all the Orthodox, to be articulus stantis & cadentis Ecclesiae, the grand pillar of the Christian Doctrine, without the support of which all must go to ruine; Hence, (to name no others) Pelagians the bulk of Papists, Socinians, and the old Libertine Anabaptists, and their successors now called Quakers, harmoniously agree in deriding, and abominating this Cardinal and Fundamental Doctrine of the imputed Righteousness of Christ.

7ly. These Anabaptists asserted the possibility of fulfilling the Law. Bulling. lib. 1. cap. 8. and that they were arrived at a perfection of degrees and without sin, Bulling. lib. 1. cap. 11. From this the Doctrine of the Quakers differeth nothing; yea the latter hath far outdone the former; for besides that they commonly assert, that men may altogether fulfil the Law in this life, and be without sin; For the denyal of which Robert Barclay promised continually to rail upon all the reformed; they to the horror of all men assert that man is equal with God; which I evince from the Words of Hubberthorn in chap. 4. of this Treatise, and that the Soul is a part of God, which is made good from the words of the famous, and leading Quakers, Ibid.

p. 898ly. These Anabaptists with blasphemous Melchoir Hofman, denied the perseverance of the Saints, Bulling. lib. 3. cap. 13. with whom these Quakers also conspire, which any man in reason may judge a contradiction to their Doctrine of perfection; however they commonly maintain it with Robert Barclay, Prop: 9. with his Apology and Vindication thereof; contradicting his own express words cap. 2. where explaining that text 1 Iohn 2.27. He had asserted that the unction there spoken of doth remain for ever in these to whom it is given.

9ly. These wicked Anabaptists with their abominable Leader David George, denied the Resurrection of the Flesh, or of the same body, talking much of the Resurrection of another more spiritual body Bulling. lib. 2. cap 10. In this also the Quakers are not a whit short of these, as is made manifest chap. 5. of this Treatise.

10…y These abominable Anabaptists, following their pernicious Leader, Michael Servetus, denyed the Sacred Trinity, and the Divinity of Christ; In this blasphemy also the Scholars excell the Masters, as the Reader may find at large made out chap. 4. of this Treatise.

11ly. These Anabaptists asserted, that the Ministers of the Gospel ought not to be tyed to the explaining of Scriptures; that all in the Church ought to speak by turns, that which they judged the Spirit offered unto them: that the Ministers ought to have no certain Stipend, and many other things of this sort, Bulling. lib. 1. cap. 8. which is at this day the known Doctrine of Quakers.

p. 9012ly. These Anabaptists denied that a Christian ought to be a Magistrat, or in any case make war; to take or administrate oaths, to trouble any man upon the account of his Religion, or to prohibite any kind of Religion; In all which points, the Quakers exactly jump with them; for tho they do not in words deny the lawfulness of Magistracy, yet seeing they expresly deny the lawfulness of all Wars, and Oaths, and maintain an unbridled Liberty, to do whatsoever is right in a mans own eyes, all which is their known Doctrine, by most clear consequence, they take away all use of Magistracy and Magistrates.

13ly. Anabaptists with Servetus and the Socinians spake contemptibly of the Sacraments, and denied Infant-Baptism; but the Quakers have gone a further length, not only denying, but railing against both Sacraments, labouring by might and main, to abolish these pledges of the Love of God out of the World, I could easily prove the sameness of the Doctrine of the Muncerian Anabaptists, with that of the Quakers in many other particulars: But at present these may serve to shew, that both of them are acted and guided by the same Spirit; which is that at present intended by us.

3ly. If the Spirit, or the light within every man; were the Supreme, and principal Rule, then those who persecuted to death the Apostles, and Saints of God did not sin in so doing; but I am sure the latter is false, Ergo the former. The p. 91Consequence of the Major is most evident, for they followed their light within, thinking thereby they did God good service, Iohn. 16.2. neither can they say, that then the day of all these persecutors visitation was past; for Paul himself was one of them, whose light taught him, that he according to all that he had for light ought to do many things against the Professors, and Servants of Jesus Christ, Acts. 26.9. whose day of visitation I think the Quakers themselves will not say was expired.

4ly. Divine light, or that light which is of God is alwayes consonant to it self; but so is not that which the Quakers call their spirit, or the light within every man; for nothing is more evident than that the light within one man, is quite contradictory and opposite, to that within another, and that even in the most weighty, necessary and soul-concerning things in all the world; as the many and great controversies in all ages, do but too too well make out: neither can it be said that every one of these who oppose the truth, either act against their own judgment, or that sometime before they knew and embraced the Truth in their heart, and afterward did not hearken to that light: this we say cannot be said; for it is clear from the earnestness, and zeal of both Hereticks, and Heathens for their own erroneous Principles, that they really think as they speak: yea have not many sacrificed their lives, to their own fantastick and damnable Opinions, which Opinions from the very beginning of their use of p. 92Reason, they did still hold; but not to multiply instances, all this is clear in the Person of Paul, for certain it is, that when he persecuted the Church, he both acted according to his judgment, and that he always was of that judgment, and never counteracted his light within, and tho he confessed that he did it out of ignorance, yet this will not help them, for certainly this was all the light he had, if we may believe himself, and therefore he never had a true light within, until the day of his miraculous conversion.

5ly. This Principle viz. That if every man follow his light within, he cannot stray from the Truth, overthroweth the whole …a…ick of Quakerism with one blow; for there are many in the world (of which I am one) who by all the Light they have attained unto, and after the most impartial search, firmly believe, without so much as one check from the light within to the contrary, that Quakerism is the path way to utter destruction; It must therefore be so, if the Doctrine, that every one must follow his light, be true.

6ly. If God suffered the most part of men in the time of the Old Testament to walk in their own way…, then all and every one hath not sufficient Grace and Light whereby they may come to Salvation; But the former is true Acts. 14.16. Ergo the latter. The evidence of the consequence strangely straitneth Bellarm: de grat. & lib. arbitr: for he would …ain wrett this Text, telling us, that its meaning is, The Grace of God did not so largely flow them as afterwards, notwithstanding such a p. 93measure of Grace sufficient to divine Providence was not wanting; but thus he dissembleth the question, which was whether or not it pleased divine providence to give a sufficient measure of Grace, to every …ndividual of the Posterity of Adam▪ 2ly. There are many Nations in the world, of which I believe, the Iesuits, and Quakers will not say, that they have now more than sufficient Grace to bring them to Salvation, Ergo if all Nations had lesse under the Old Testament, than these nations have now, they had not sufficient Grace▪ 3ly. The context evinceth our purpose, for the witness of God there spoken of, is only the common benignity of Providence, viz. fruitful seasons, food and gladness, from which indeed they might have gathered, that there was a God, but was this grace alone sufficient to bring them to Salvation? this, Quakers and Iesuits must either say, or else that the Apostle had not wit enough to speak to the purpose, for he might have mentioned this sufficient Grace, and Light, as a Testimony of God in their hearts, and told them that this Light within would have led them to Heaven, if they had pleased, whereas contrariwise, he telleth them no such guide, but that they were permitted to walk in their own wayes, and the same Apostle telleth the Gentiles, Ephes. 2.12. That they were without Christ: And yet in contradiction to this, the Quakers maintain, that these Gentiles had the Light of Christ, and Christ within them. This Answer of Bellarmin I have set down and refuted, because it is all one in substance p. 94with that which the Quakers use to give to this and the like Texts.

7ly. Our next Argument we deduce from Ephes. 2.12, and 4.8. Thus, These who are without Christ, aliens from the Common-wealth of Israel, strangers to the Covenants of Promise, have no hope, are without God in the World, have their understandings darkened through the blindness that is in them, being alienated from the life of God, and have blind Hearts, and are past feeling; add to these, 2 Tim. 2.26. That some are taken captive by the Devil at his will. Now these that are in this case, cannot have Grace and light sufficient to Salvation: But the Gentiles are said here to be in this sad condition; Ergo they had not sufficient Grace and Light. The Major, which can be only questioned, the Spirit of God hath in these places invincibly corroborat, by rejecting all the Shifts, and quibles that Iesuits and Quakers are able to feign.

8ly. This Doctrine of the Quakers is clearly overthrown by these Scriptures. Amos. 3:2, You only have I known of all the Families of the Earth, &c. Psal. 147.19, 20. He sheweth his Word unto Iacob, his Statutes and Iudgments to Israel, he hath not dealt so with any Nation: as for his Iudgments they have not known them; Praise ye the Lord. What can be more clear, than that these to whom God did not give his Word, Statutes and Judgments, never had a light sufficient to guide them unto Salvation? & yet the Quakers, Quakerism confirm: pag. 2. who without all shame p. 95or conscience, care not what they deny, or what they affirm, providing they can find words to the purpose, or not to the purpose, all is one, have the confidence to deny it: Their reasonlesse Reason is because in John 1.5. its said, that the light shined in darkness: For who but a Quaker will infer from these words, in which the Evangelist asserteth, that Christ is the true God, who in all ages manifested himself in some measure to the world, by which manifestation of God in the Works of Creation and Providence, the world might perceive indeed that there was a God, but could not notwithstanding comprehend God, so as to see and perceive that God the Creator, should in the fulness of time, cloath himself with mans Flesh, and become the Redeemer, for to this kind of Knowledge and Comprehension, supernatural and divine Light was necessary; now (I say) who but a Quaker will from this in…er that all nations, in all ages, had the Knowledge of the Word, Statutes and Judgments of God? For, sure I am, these who are altogether ignorant of them, in the Judgment of all men, (who have not with the Quakers renounced the Scriptures) will be esteemed void of a light sufficient to guide them to Salvation, with the like impudence page 5. they deprave yea and really contradict Iude v. 19. where the Apostle positively asserteth, that some men have not the Spirit; for they tell us that men in one sense may be said not to have the Spirit, and in another sense to have it, even as a rich man who improveth not his money▪ p. 96both hath it and hath it not in diverse senses, according to which Christ said, from him that hath not, shall be taken away, that which he hath: But this perversion is too palpable, for surely the Apostle, whose Pen God guided, intimateth no such thing, nor insinuateth the least respect wherein these …en can be said, to have the Spirit; whereas our Saviour, whose words they groundlesly add…ce to colour their contrad…ction of the Apostle, p…ainly telleth us that these evil servants, really had gifts which they abused, by neglecting to improve them; But on the other hand, the Apostle here hath no such thing, yea he telleth us that these men were twice dead, i. e. I think, as dead as can be, or altogether void of the Spirit; yea it can be no more alledged, that these men in any sense had the Spirit, than that clouds only swelling with wind, can be said to be filled with water; yea without all exception, or restriction, they are called, sensual, & I think few that care what they say, will affirm that such have the Spirit of God; where doth the Apostle in all this Epistle, ever compare these men, to these that have money, but do not occupy it? as the Quakers groundlesly, and therefore falsly give out; and yet these are the men who cry out upon us, for making any Pa…aphrases upon, or Consequences from Scripture, though never so clearly deduced from the Text, while they themselves by more than a poetick license, ob…rude upon the world flat contradictions of Scripture, for the meaning thereof. Add …o these, that some things are absolutly necessary to be known p. 97in order to Salvation; the Knowledge of which can never be evinced that all men had, or have, therefore it is most groundlesse to assert, that all men have a sufficient light to guide them to eternal life, to which Robert Barclay replyeth, that the knowledge of these things is only necessary necessitate praecepti, that is, because they are commanded us; not necessitate medii, i. e. in plain English, That Faith in Iesus Christ, the knowledge of the Distinction of Father, Son, and Holy Ghost, or that Christ is God and Man &c. is not needful in themselves to be known, or believed in order to Salvation; but how little soever respect he hath to the Scriptures, he ought to have had some care and consideration of his own Doctrine, for his first These is, these words John 17.3. this is eternal life &c. where it is plainly asserted without any distinction, or limitation, that the Knowledge of the Father and the Son, as one sending, and one that is sent, and therefore distinct the one from the other, is called eternal life it self, i. e, (if any thing) a mean so necessary to eternal life, as that without this knowledge it cannot be obtained. Moreover, the very Notion of Faith (without which none can be saved) implyeth nothing lesse than a closing with God through Christ, and therefore necessarily, and of its own nature, and not with a respect to a command only, presupposeth the knowledge of the distinction of Father and Son, and of the Divine and Humane Nature of Christ, held forth under the Old Testament: as one to be incarnate in the fulness of time; p. 98and in the New Testament as actually incarnate, and really and in due Time come in the Flesh.

9ly. Before I come to the Quakers Objections, I will overthrow one other of the Quakers Principles, upon which the whole Fabrick of Quakerism is builded; which is, That in fallen man, there remain no reliques of the Image of God, and that by the fall, his understanding is so darkned, that he cannot by all the Light of Conscience, reason, and common notions, perceive or gather, from all or any of the works of creation and providence, that there is a Sup…em being, or a God that created him, and all things b…side. In a word they utterly deny, that which is called the natural knowledge of God, or natural Theology; and deny moreover, that man in his fallen state, can think, or do any thing that is in it self, or as to the substance of the action …ood; This Doctrine (which the Quakers have learned from their dear Friends the Socinians, as they are constrained to defend, so seeing they assert that every Son, and Daughter of Adam have within them a light and guide sufficient for Salvation; and the World clearly perceiveth that there is no Light common to all Mankind, except some smal Relicts of that once bright shining Image of God, like the dim sparkles of an extinguished Lanthorn, which are never able to shew the wandring Traveler in the dark night, his way homeward; They are necessitate to say, that this Light is supernatural, and a fruit of the purchase of Christ, and consequently that man, as to the things of God, hath no more Natural Light, than an Ox or Asse: See Rob: Barclay's p. 99fourth These and his Apology cap 4. and Vindication sect 5.

10ly. The falshood of this Doctrine, we evince by these following arguments; and 1. It is not imaginable how one can be rational, and yet not be in case to infer from all the works of Creation, that there is a supream cause and beeing; we say this is not imaginable except to a Socinian and Quaker, who can imagin, at least say, they can imagin what they will. Now the Quakers, Quakerism confirm: pag 3. Grant that Conscience and Reason, are distinguished from the saving Light of Christ, in all men, and the Revelation thereof as a natural and super-principle natural, are distinguished. Well then, seing reason is natural, and man is rational, how can he, if he but contemplat these admirable Works of Creation and Providence, and exercise his reason in so doing, not conclude that these are the Product of an Infinit and Omnipotent Creator, who is to be Loved, Feared, and Adored? which thoughts of themselves or as to the substance of the Action are certainly good, and more Laudable than the Quakers silent waiting, which differeth nothing from sleeping, although they place a principal part of their worship therein.

11ly. Secondly, whatever is in man, and common to all Mankind, is natural, but some sparks of the knowledge of a Deity, as also some thoughts and desires that are good in themselves, as for example, the desire of self-preservation, are in man, and common to all mankind; Ergo some Relicts of the knowledge of God, and thoughts that are of themselves p. 100really good, are natural. The Major is most evident, for I defy all the Socinians and Quakers in the world, to give one Instance to the contrary: the Minor is no lesse undenyable, seing there is no nation in the world, tho never so barbarous and inhumane, who hath not some notions of a Deity, and desire to preserve themselves. But I know the Quakers dare not deny it, otherwayes they will overthrow all their universal Grace, and Light by them pleaded for.

12ly. Thirdly, that which is originally born with every one, and groweth up to more and more maturity, as he in whom it is, groweth up, is undoubtedly natural; But some remainders of the knowledge of God are Originally, i e. in the principle and inclination (as they speak) born with man, and grow up to more and more maturity, according to the growth of him, in whom they are, Ergo they are natural. The Major is beyond controversie: The Minor therefore they can only deny, which yet is no lesse clear than the major; for they grant that some things that respect natural Sciences, and the prudent management of the affairs of the world, are not supernatural; See the fore-cited Vindication page 52. But certain it is, that some sparkles of the knowledge of a Deity, are as common and appear as early as these things which they deny not to be natural.

13ly. Fourthly, That which is common to Devils, is not supernatural; but to know and believe, that there is a God, which is of it self a good thought, is common to devils. To this Robert p. 101Barclay Vind pag 51. answers, That once the Devils had this knowledge from a spiritual nature, and tho they have fallen, yet they mey retain the memory of it: for that their Fall and mans is every way alike, none will affirm. But surely if he had not willfully closed his Eyes, that he might not see the Truth, he might have clearly perceived this to be a most pitiful prevarication, for what tho the fall of Angels, and the fall of Man, were not in all respects alike, can any man not altogether void of reason, conclude thence; that the thing which is common to devils with men, can be supernatural, or Grace in the one more than in the other? Again, Surely there is no reason in the world to say, that the devils retain their Memory, more than their understanding; For certainly the understanding is altogether as essential, if not more, to the rational creature, as the memory. Moreover, to say that the devils retained no knowledge of God, but the bare remembrance that they had knowledge of God, is compleatly to contradict the Apostle Iames, asserting chap 1.19. that the devils believe that there is one God and tremble; for to believe a thing, in the judgement of all men, presupposeth some knowledge thereof, and can be no more called an Act of the memory, than tasting can be called seeing, which is performed by the Eye; or Smelling, that which is performed by the Ear. Again, presupposing, which is possible, though not true, that the Devils had no memory of their knowledge of God, It is beyond all doubt, that these active, Sagacious, and skilful Spirits in the works of Nature, p. 102can easily conclud from these admirable Effects, that there is a Supream Cause, first beeing, the Creator of all things: Now to say, that they can know that there is one God, and conclud from the works of Creation and Providence, that this God is most powerful, most wise &c. and yet to say that they have no principle of knowledge, whereby they can know this, is to assert that there is a Sream without a Source, or a Tree without a Root, or a Beam without the Sun. Lastly, If the Devils have only the memory of their knowledge of God, and yet believe that there is a God and tremble, then we may infer, that our first Parents, before the promise of the Messiah was made unto them, had no Divine Light, or Seed left in them, contrary to Robert Barclay's beleif Vind pag 49. Seing our first Parents might retain the memory of the knowledge of God, they had but just now lost; But it is needless to dwell upon such nonsensical absurdities, for the Quaker may as well affirm, that … man may pay his debt, and sustain himself with the memory of the money he once had, as that the Devils can know so much of God, as without doubt they know, by the alone memory of the knowledge they once had.

14ly. Fifthly. That which will accompany the wicked to Hell, cannot be called Grace, Divine or any thing Supernatural; but some relicts of the knowledge of God will accompany the wicked to Hell: Therefore these cannot be called Grace, D…vine, or any thing Supernatural; The Major i… beyond all controversie; The Minor is also mos… p. 103evident, for otherwayes the never-dying-worm could not feed upon them, whose torment consists most in the extremly bitter, and sad reflection upon, and consideration of, the various Attributes of God, with reference to themselves; Exem: gra. from the consideration of his immutable Justice and infinite Power, they conclude the impossibility of their releif. But we need not insist on this, seing none that read Luk 16. can be ignorant that these Souls have some knowledge of God, except either willfull prejudice, or some thing of that kind, hath already preoccupied their minds.

15ly. Sixthly, That men have naturally some relicts of the Image of God, and can do some things contained in the Law of God, we most firmly conclude from that express T…x. Rom 2.14. the Gentiles that have not the Law, do by nature the things contained in the Law. The Quakers, and amongst others, Rob: Barclay in his Apology …lately contradicting the Text, Alledgeth, that man naturally can know, or do nothing contained in the Law of God, because v 15. these Gentiles of whom this is spoken, are said to have the Law written in their hearts, which writing of the Law in mens hearts, is elsewhere in Scripture counted a part of the new Covenant. But this reason M…. Brown chap 5. n. 24. hath fully e…ervat, shewing by many demonstrations, that the writing of the Law in the heart, cannot at all be taken in this place, for any part of the New Covenant, the removal of which arguments, the Quaker not so much as attempteth, & yet can impudently publish a lie to the world; that he hath vindicat p. 104his Apologie; Yea, in stead of answering the Arguments, he confirmeth what his Adversary sayeth, and contradicteth himself: For Vind pag 51. He granteth that men by Nature, or Natural Light, have knowledge of Politicks and the prudent management of worldly affairs, and other things of that kind. Hence I conclude that even according to the Quaker himself a man may be said to have the Law of God written in his heart, and yet have no new Covenant Dispensation, Seeing the second table of the Law, which is a Rule, for Politicks, and prudent Administration of worldly affairs, is the Law of God as well as the first. The Quaker added a second reason in his Apologie to prove that by NATVRE in this place, is not to be understood, the corrupt nature of man, viz, because then the Apostle should contradict himself, who saith 1 Cor. 2.14▪ that the natural man cannot know the things of God, amongst which things of God, the Law must be accounted, which Rom. 7.12. Is called Holy, Iust and good; which contradiction, Mr. Broun utterly denyed to follow upon our exposition of this place, shewing at large, Num. 25. the compleat harmony of these places, notwithstanding of our exposition, to which the Quaker thinks it enough to reply, that the meaning given by Mr: Broun to the Text in hand, cannot be reconciled with what the Apostle sayeth 1 Cor 2.14. unless upon some supposition (but what that is he telleth us not) above by him denyed. Now, Reader, had this man a respect either to Cause or Credit, who thought to cheat the world with such pitiful nothings as these? For this p. 105was one of his Apologetick arguments, whereby to overthrow the common Exposition of this Text, & to establish the gloss put upon it by the Socinians, whom he never leaveth to follow; and instead of urging this Argument, taketh the part of the defendant, and so giveth up the cause: for his answer ridiculously supposeth, that we urge this place 1 Cor. 2.14. as an Argument against us, which they urge as an Argument against us: And although his Adversaries Exposition cannot stand, but upon a supposition denyed by the Quaker, it is little matter, for we know the whole Gospel cannot stand, but upon many suppositions denyed and cryed out against by that blasphemous party. And here pag 51. he Alledgeth, that he acknowledgeth the fall of man, more fully than his adversary doth▪ because according to his adversary, fallen man retained some Relicts of the Image of God, by vertue whereof he can do something really good; whereas on the other hand, according to the Quakers Doctrine, man by the …all was wholly degenerate, retaining nothing of the Image of God, in whom albeit there remained a Seed of righteousness, yet no otherwayes▪ than as a naked seed in barren ground, by vertue of which he could do nothing, until visited by a new Visitation, which he received by vertue of Christ as Mediator.

Ans. In the judgement of all men who are not so effronted, as to give such inconsistances for a sufficient Refutation of their Adversaries; It will be counted a compleat contradiction, to say, that fallen man hath no Reliques of the Image of God, and yet notwithstanding, hath a Seed of Righteousness p. 106in him, Seing that Righteousness is one of the chief parts of the Image of God. Eph. 4.24. But the truth is, there is a Mystery latent under this doctrine, which we must here discover: The Mystery is this, the Quakers have no other Christ than this that was left in Adam, and remaineth in man in his fallen condition, to which they give many great names, as Light, L…fe, Measure of God, God himself, and among others most frequently, the Seed; for the more full manifestation of which, take these following passages 1. Naylor's love to the lost, pag. 32. Christ is the Election, and the Elect Seed, and George Foxs Great myst; pag. 24. the promise of God, is to the seed that hath been loaded as a Cart with sheaves by the S…nner, which seed is the hope of Christians, or that which was loaded as a Cart under sheaves. George Keith in his way c…st up, pag 99, 100, 108. Ex…oneth it to be Christ or the life of Christ; and in his Immed. Revel: pag 44, 45, 46. Sayeth, when God created Man, he put his Image Christ, the express Image of himself in man, he breathed into him the breath of Life, he lived in God; and Christ the light of men, was his life and lived in him, then the Lamb was not sl…in, Christ the Lamb, the life of man. — But when man sinned — So the Lamb came to be slain in him from the Foundation of the world; that holy meek — nature, the Lambs nature was slain in him — the bowels of the fathers Love stirred in compassion to the work of his own hands, that of the Pure creation in man, which though shut up in death, yet it remained and perished not, as to its being, it did p. 107not become a nothing, but remained a beeing, and this is the lost, which God sent his son into the world to seek and to save, not to seek and save the old Adam that birth of the Serpents begetting, but to destroy it, for it is not capable of Gods Salvation, but that which Christ came to save, is that of God which proceeded from him, the seed of God in man, the seed of Abraham, whereof Abrams old decayed body as good as dead, and Sarahs barren womb was a Type. Moreover, by this Light of God, for all is one, they understand Christ, or God himself, as shall afterward be more fully made out, by several express Assertions of the Quakers. Hence we may see that the Doctrine of this man is most damnable, who acknowledgeth no other Christ, but the smal and dark Reliques of the Image of God in mans soul, and that his Hypocrisie and dissimulation is unparalellably great and hateful; in that even while he pretends to aggredge the fall of man most, he then exalteth man even in his lapsed Condition; beyond which it is hardly possible to elevat the nature of man, for from what is here quoted, and shal be more largely afterward alledged out of their writings, it is evident that they beleive, or at least would perswade others to beleive, that Christ has a Personal union with every Son and Daughter of Adam. To all this he addeth a most blasphemous and absurd Intimation, that this Seed, (which to him is alone with Christ or God,) stands in need of a new Visitation of Christ, to raise it up and make it active. Also here because his Adversary saith from Rom. 7.14. and 1 Cor. 3.1. that the Apostle and p. 108all Beleivers, are in a certain respect carnal, he thinks he hath gotten him in a notable absurdity, Saying, his Divinity will run thus; the Devil and all unregenerate men, are in a certain respect spitual, and the Apostle and all regenerate men, are in a certain respect Carnal; But if there be any absurdity, in saying that the Apostle and all Beleivers, are in a certain respect Carnal, it will light upon the Scriptures, according to which his Adversary spake, and thus the Quakers covertly pursue their Design of wounding the Scriptures, through the sides of their Adversaries, and altho he shall answer that the Apostle Rom 7. did speak of another in the person of himself, I care not seing to all the fifteen Arguments whereby Mr: Broun proved the Apostle to be there speaking of himself, and not of another, the Quaker thinketh it enough to say, He giveth us a Preachment upon this place without a syllable more for Solution of these arguments. As for these words, that the Devils are in a certain respect Spiritual, they are none of his Adversaries; However the devil may be called Spiritual, in respect of his nature, seing whatever is a Spirit, may be called Spiritual; as well as what is a Body, may be called Corporeal. Hence it is Evident, that the Quaker's pretended Absurdities, and Blasphemies, which he would fix upon his Adversary, resolve into meer fictitious Ho…goblines, fit only to fright Children.

16ly. Seventhly, If Fallen Man retain no knowledge of God, no Principles of common Honesty and Morality, then there is no difference between p. 109a Man and a Brute, neither can it be told in what the wisdom of the Wise Gentiles, of whom the Apostle speaketh 1 Cor. 2. who notwithstanding could not perceive the things of God until they were again revealed, consisted: but the latter is false in both its parts, therefore the first; Robert Barclay Vindic. pag. 52. answereth that the Wisdom of these Gentiles did consist in the wise and prudent Management of worldly Affairs, for it is not yet proved, sayeth he, that it is necessarily united to a Knowledge of God, and things Spiritual, since it is said of some Beasts, that they have something of this, such as Bees and Ants. And that notwithstanding Man differeth from a Brute in many things, as in the knowledge of numbers▪ Mathematical and Mechanical Demonstrations, Is the Knowledge of such natural Truths, (that two and three make five, and the whole is greater than the part, and all that is deduced therefrom) the Knowledge of the things of God? but these Evasions are as easily everted as invented, for who can deny that by the same species or kind of Knowledge, and reason whereby man can deduce excellent politick, and Oeconomick Conclusions and order a Common-wealth, or Family, he can also conclude from the beautiful Fabrick and comely order of Heaven and Earth, and the admirable Providence of God apparent therein, that there is a first and supreme Power, from which these things did proceed, and by which they are guided into their proper ends: And indeed in this did consist the wisdom of the wise Heathens, as is evident to any that have but p. 110the least acquaintance with the writings of Plato, Aristotle and such other heathnish Philosophers, to whom the invisible things of God, even his eternal Power and God-head, were made manifest by the things that are made, being by them ponderated and contemplated Rom. 1.20. Certain it is, that it is as easy by the same kind of Knowledge and Reason, to know that every effect hath a cause as to know that the whole is greater than a part; But the Quaker granteth, that by natural light only a man may know this latter Axiom with whatsoever can be deduced from it, Ergo he may as easily know the former, with whatsoever may be deduced from it; but from this former Axiom the natural Philosophers firmly conclude, that there is a Supreme Cause, Ergo a man having natural Light only may conclude from this Axiom, which is imprinted on the hearts of all men, that there is a supreme Cause, or Author of all things, which is God. Moreover it is certain, that the defect of the Wisdom of the Heathens, is every where by Scripture placed in this, that by it they could not perceive Christ, and the Mysteries of the Gospel; which as they were to the Iews a stumbling Block; so they were to the wise Greeks foolishness; and no where in this, that they could not so much as know that there is an Omnipotent and Just God, which ought to be reverenced and served, though with what kind of Worship they knew not; and that we ought to do unto another, as we would he should do to us. Again, that a Brute hath more knowledge in Politicques or Oeconomicks than it p. 111hath in Mechanicks, or Arithmetick is false and ridiculous for indeed they have alike in both▪ for if the Bee can imitate the Politician, or the Governour of a Family, she can also be the ape of the Mechanick, and prettily imitate him in making Cells to contain honey; the hen also, when she hatcheth, or hath brought forth, can perceive if any be wanting of her Eggs or Birds. Hence I may conclude that the Hen is as skilful in Arithmetick as the Bee is in policie; the hungry dog also will be very loath to part with any piece of the Morsel he hath gotten into his clutches. Hence I may as well conclude that a dog understandeth that Axiom viz. that the whole is greater than the part; as the Bee or Ant understand the Fundamentals of policie and Oeconomie. But it is needlesse to dwell any longer in the refu…ation of these things which are no lesse unreasonable than impious.

17…y. Our eight Argument we draw from Rom. 1.19, 20. Because that which may be known of God is, &c. from which place our Divines have alwayes concluded against the Socinians, see Pareus on chap. 1. to the Romans dub. 16. and why may not we with as good Reason against the Quakers, infer. That there are some reliques of the Divine Image or Natural Knowledge of God left in man; against which inference Robert Barclay pag. 52. saith that by foreign that which is to be known of God, is not understood any thing which man retained in the fall, but a new visitation of Light and Grace: And 2 dly that tho this Knowledge of God be common to all men, yet they receive it only by this p. 112new visitation of Grace and Light: But to answer at this rate, is only loudly & confidently to proclaim that his Doctrine is pure Paganism, for who that ever thought there was any Necessity of the Christian Religion in order to Salvation, wou…d dare to affirm, that what was common to the Heathens, yea & devils also was as really saving, & the fruit of Christs purchase as that which is proper to the godly: For surely this kind of Knowledge of God, of which the Apostle here speaketh, and sayeth that it is learned by the contemplation of the Creatures is common, not only to all the Heathens, but even to the Devils themselves. I hope we have by this time sufficiently demonstrated, that there are some reliques of the knowledge of God, and something of the principles of Morality remaining in man, even considered in his lapsed Condition. We have also vindicated so many of Mr. Browns Arguments as the Quaker thinks fit to take notice of, many others he hath left untouched, see for Examples sake chap. 5. num. 28, 29, 30. But indeed the Quaker here as he doth all along playeth like the Dog in Nile, making a mint and then to his heels again; for he either leaves the Arguments and Proofs of his Adversary, as also his answers given to his Arguments altogether untouched, or else opposeth such pitiful Trifles, as being examined and pressed, instantly resolve in the apples of Sodom; and yet certainly here, if ever, the Quaker was concerned to have played the man, and given sufficient ground for this Doctrine: For with this light p. 113all the Quakers Religion standeth and falleth, which indeed is nothing but the meer Remainders, and small spunks of that sometimes bright Image, that shined in our first Parents, which altho they can never be quenched, yet are never alike, or sufficient to reveal these Mysteries; The knowledge of which, is absolutly necessar to Salvation, or to lead man through the dark and dangerous Wilderness of this World, into the more excellent Canaan of eternal rest: And therefore there is no Light common to mankind sufficient for Salvation, seing all men have no other Light common to them, but this, which we have evinced to be altogether natural; and yet this natural Light, is to the Quakers, their God, their Christ, their Grace, their Scriptures, and whatsoever else is necessary to Salvation. That it is to them their Rule, or in stead of the Scriptures, we have seen already; and that this Light also is to them in stead of God and Christ, or that in their account, this Light of reason and Conscience, for no other is common to all men, is God himself, these following passages evince: In him was Life, and the Life was the Light of men. If the Life be the Divine Essence, the Light must be so also; for such as the Cause is, such the Effect must be; Thus George Whitehead in a Manuscript cited by Hicks Quaker. Appeal answered pag 4. and Will Pen to defend this passage from the absurdities with which it had been loaded by Hi…ks, in his first Dialogue pag 3, 4. such as, that then the Sun, Moon, Star, or Stone, is God, …pe…keth thus.

George Whitehead inferring from Iohn 1. That if the Life was of the p. 114Divine Beeing, the Light must be the same, for as the Cause is, so is the Effect; it was never George Whitehead's principle or words, that the Life, which is the Light of men, is but in it self a meer Effect; for he owns it in its own beeing to be no other, than God himself counterf: Christ: detect, ed p…g 56 and again Wil. Pen. Reason against railing. pag. 56 We assert the true Light, with which every man is enlightned, to be in it self the Christ of God, and the Saviour of the world. The same Will… Pen, Quakerism a new Nickname pag 9, 10. All men are enlightned — this Light is Divine, because it is the very Light of the world, which is God, not any effect of his power as a created Light, as some men fancy, and George Whitehead Dipl, p…: pag 13. to call the Light in every man a meer Creature, is con…rary to Iohn 1. In him was Life, and the Life was the Light of men, which Light, is Divine and Increated.

Also George Fox great Myst: pag 10. Some c…ll the Light Consci…nce. — which Light was before Co…sc…ence was or Creature was, or Created, or made Light was; He ma…e the Sun▪ the Moon — and the Light was before th…se were made; and p…g 23. some call it a natural Light, which Light was b…fore t…e word Conscience was or a na…ural Light the Sun, Moon, or Stars either; for all things that were made, were made by it, the natural Light, or made Light, are created Lights, It made the Sun, Moon, and Stars, they were made, & here it is the natural Light to the natura… Eye, and the light that every man is enlig…tne… with, that cometh into the world, was before thes… p. 115were made, glorified with the Father before the world began, Idem pag 185. The Light which every man that cometh into the World, is enlightned withal, is Christ, by whom the world was made. And pag 331. The Light which every one that cometh into the world is enlightned withal, is not Conscience, for the Light was bef…re any thing was made, or Conscience named.

George Fox younger, in a Collection of his Works pag 171. Thus speaketh,

All mind that Gift of God in your selves, which maketh you sensible of your pr…sent condition, you must receive the living principle of God, in your own particular vessels, which principle I call the Light, it being a proper Name for it;

But I shal not desire to tye up any of you, to give this principle of Truth only the name of Light, I shall not matter if you call it the Truth, or the gift of God, are a measure of the eternal Beeing.

Now, Reader, did ever the Sun shine upon such a Black and Blasphemous Company of men▪ who durst assert that that dim Light, by which most men have enough ado to perceive that there is a Suprem Beeing, and notwithstanding of which knowledge, they are Ignorant of the true way of the Worship of God, the Mystery of the Sacred Trinity, the Person of Christ Jesus, his Natures, and Offices, and are at every turn ready to deceive, and be deceived, I say, did ever a company of Men outdo, yea, or ever equalize these Quakers, who dare as…e…t such a Light as this to be God? Notwithstanding of this their matchless exaltation of this Light within every man, they again p. 116at other times, and when occasion serveth, depress and bring low, the same as much as before they cryed it up; For they assert that the Light within any particular person, ought to yeild and stoop to the light of their Church, or constitut body, For William Pen, Spirit of Alex: pag 14. sayeth, We deny that to be a Light, which opposeth the judgement of the body. Ibid pag 4.5. We as a body have power to determine, therefore we abhor, renounce, rebuke with all severity that rude imagination of the Hat-on in publick prayer; and Sp. of the hat pag 21, We have the power, and will not such as are in the power do right. Ibid. the body will have a true sense, feeling, and understanding of Motions, Visions, Revelations, and Doctrines, therefore it is safest to make her the touchstone in all things relating to God. Behold, Reader as, the Quakers with the Papists reject the Scriptures from being the Suprem Rule, and ultimat Judge; So they no less than the grossest of the Romanists ascribe an Infallibility to their Church, and make this the suprem Rule, and ultimat Judge, to which every mans Light within must stoop and yeild though never so clear: which is one of the grossest Errors of Popery; But yet it is infinitly more gross and impious in the Quakers, for in so doing, they proclaim the fallibility of that which they maintain to be Christ, and God, and subject it unto another, as capable of deceiving, and being deceived, which Impiety, I am sure is scarc… equalized.

18ly. Although the absurdity of this Doctrine, may of it self abundantly secure us, that we need not b… p. 117much concerned, let them use what Arguments they will to prove it; we being certain, that whatever arguments can prove this, will equally serve to prove whatever entereth into any mans fancy; yet I will propose, and enervat these of their arguments which seem to be most strong, and plead most for them. One of which is proposed by George Keith, Truth-defend: pag 87. A Divine Law in all men is an inward immediat Dictat, but there is a Divine Law in all men. Of this Argument singled out of all that ever George Keith wrote, as the choicest Masterpeice, to uphold Quakerism, and overthrow the authority of the Scriptures, he is so confident, that by it alone, he thinketh to strike the Cause dead; But he is hugely mistaken▪ for if by a divine Law, he understand any other thing beside Conscience, and Reason, which he himself, together with his Brother Rob: Barclay: Quakerism confirm: pag 3. acknowledgeth, to be only natural. We deny his Minor, the proof of which we expect ad Kalendas Graecas; And thus the great Argument of one of the greatest Champions of the Quakers, evanisheth into smoak at the very first handling thereof. 2ly. Rob: Barclay. Vind pag 39. thus reasoneh, what if I should say, is not God a Light? And is not he in every man? and is not this Light within the increated Spirit? The Reader may here observe, that this Author is diffident of this Argument, and fearful to bring it forth; and good reason he hath; for by this reason he only evinceth, that which he elsewhere by all means endeavoureth to evite, viz, that the Quakers Grace, and Light, is common to p. 118Devils and damned Souls,, for God can no more be said to be in every Son and Daughter of Adam without exception, than in these wicked Spirits, if he think othewayes, let him essay the proof of it. 3ly. For the sufficiency of their universal Light, they thus argue: That which we sin in not obeying, is sufficient to Salvation; but in not obeying the Light within, we sin, therefore it is sufficient to Salvation. But this Sophism is too palpable, and gross to take with any that is not altogether willing to be deceived; for the Major proposition thereof is most false, otherwise the lawful commands of every Parent, Heathen, as well as Christian, should be a sufficient guide to Salvation, for disobedience to these, is as really a sin, as disobedience to our own Light. 4ly. To prove that there is a Divine Light purchased by Christ, in every man, they adduce Iohn 1.9. That was the true Light, which enlightneth every man that cometh into the world: for Vindication of which place it shall suffice to overthrow what Rob: Barclay hath said in the Vindication of his Apology pag 91. For the confirmation of the Quakers gloss on this text: of which Mr: Broun, Quaker: path way to Pagan: pag 151, 152, 153, 154. had given diverse expositions, as 1. that Light may be here taken for the Light of reason, 2ly. That by every man, is not to be understood every individual, but only every one which is savingly enlightned; these expositions with others, he at large evinceth and illustrateth from Scripture and reason; and sheweth that the Quakers joyn with the Socinians in their exposition. Now whereas, if the Quaker had p. 119done any thing to the purpose, he ought to have refuted these exposi…ions; but in stead thereof he sayeth, his adversary must be much puzled with this Scripture, for he knoweth not what way to take it: But this I confess is a strange inference, for the Quaker from abundance, inferreth penury, and because his adversary gave diverse expositions, any of which will serve the turn, Ergo (sayes he) he knows not what to answer. I was wondering at this Consequence, but I presently remembred that the Quakers were Enemies to Logick. He himself diverse times hath given several meanings of one place, as for Example, Isa. 8.20. much therefore he hath been puzled to answer our arguments, proving the Scriptures to be our principal Rule, which I do really believe, tho upon another account: Now it is observable that this Quaker almost every where endeavoureth to turn Defendent, when he should be impugnant; for the Scriptures from which he drew his arguments in his Apology, fa…ling him, so that he can prove nothing from them, his Adversary having removed the vernishing of his Sophistry, he bendeth his whole wit in his Vindication to find out Evasions, and Distinctions, to defend his own glosse, and this artifice he useth here, which, think of it what he will, will serve for nothing, except to discover hi… Weakness and Conviction of a bad cause; and whereas he flouteth at his Adversary inferring from v. 5. of this chapter, the darkness comprehended it not; that by darkness is meant man in his natural Estate, in which Estate he can comprehend what is natural; we say whereas he p. 120flouteth at him, inferring from this, that man while in that Estate, is void of all Spiritual and supernatural light▪ saying, is not this a learned Refutation, Reader? He …heweth only good will (as they use to say) to have the Doctrine of the Reformed become a mocking stock, and shame rubbed upon it, if he could; for all the expositions given by the Reformed Churches, on this place, quite contradict that of the Quakers, except he will call Socinus, and the like, Reformed Protestants; But the thing incumbent to the Quaker was, the urging and vindicating of his Reason, viz. that if man in his natural estate cannot comprehend this Light, who notwithstanding can comprehend the things of Nature, Ergo by this enlightning with which every man is said to be enlightned that cometh into the world, is not understood the Light of Nature and Reason; which consequence he shal never be able to prove, for altho the Light it self viz. Christ, be supernatural, and the incomprehensible God of Nature, yet these little Beams or Sparks of Reason and Conscience which are the Effect and Gift of this great Ligh, Christ the Son of God, and Second Person of the Trinity, no lesse than of the Father and Holy Ghost, are altogether natural and comprehensible. Many places of Scripture beside this they detort and deprave, to the end that by the Scriptures themselves they may destroy the Scriptures, and prove that the light within, (which they being pitifully deluded, take for the Spirit of God,) is the Supream Rule of Faith and Manners; all which glosses fall to the ground, tho upon this one Account, that they have couched in them, this p. 121most dangerous and blasphemous falshood viz. that the dim and dark Light of nature, is not only sufficient to guide us to Salvation, but (which ought to be heard with horror) is God himself. One of which Scriptures is John 14.26, 27. and 16.13. whence they would infer that all Believers are led by immediat objective Revelation, as the Apostles were, because (say they) the way that the Apostles were taught, which is by immediat Revelation, is there holden forth as common to a…l Believers, and the words to (lead) and to (teach) in their proper and native signification denote always an immediat objective leading or teaching. Thus Reasoneth Ro. Barclay, Vind. pag. 19.20. to which I answer, that these being two of the main places that he brought for proving the Spirit to be the principal Rule of Faith and Manners, he ought to have given some other thing, than bare assertions, if he had in good earnest intended to overthrow what his Adversary chap. 3. n. 27. said against his meaning of these places, which he hath not in the least done, for why may not immediat objective R…velat…on be promised to the Apostles in these places, and yet not unto all Believers, but subjective only, whereby they may understand and apply these Truths that were taught immediatly to the Apostles and Prophets, upon whose Doctrine the Faith of all Believers is founded as its principal Rule, and Foundation Ephes. 2 20. Even as the like Ph…ases hold forth an immediate objective Teaching to some, and yet that only which is meerly mediate as to others as Neh. 9.20. comp. with v. 30. 1 Kings 8. p. 12236. Psal. 132.12. Deu. 32.12. Moreover that the words to [lead] and [teach] hold forth a mediate objective Teaching, or a subjective Illumination far oftner in Scripture than immediate objective Revelation, is manifest to any that are acquainted with the Scriptures, which if the Quakers deny, seing they are the opponents, they ought to condescend to a collation of places, and shew the contrary. Lastly, whatever the Quakers say, we cannot help it, certain it is that no man of sound Judgment will deny, that when one readeth the Scripture…, and hath his mind illuminated by the Spirit of God, that he may understand the wondrous things in Gods Law, but such an one hath that promise of which we now speak fulfilled unto him, and thus the only Scripture argument which Robert Barclay attempts to urge in his Vindication, falleth to the ground, for all the rest of the Scriptures from which he deduced his Apologetick Arguments he slideth over, without any Vindication thereof, Robert Barclay Apolog. pag. 38. hath another Argument, which because he complaineth, as if it were not sufficiently solved by his adversary chap. 3. numb. last. I will set down here, and answer formally, that there may be no just ground of Complaint, The Argum…nt thus runs; That unto which all Professors of Christianity of whatsoever kind, do at last recurr, and because of which all other grounds, are commended and accounted worthy to be believed, must of necessity be the only Rule most certain and immovable ground of all Christian Faith, but the inward immediat objective Revelation of the Spirit is that &c. p. 123Ergo. Resp. the Minor is ambiguous, and therefore most fallacious, for according to this kind of reasoning, they may conclude, that a man just now possessing a piece of land formerly enjoyed by his Ancestors, by Virtue of a Right granted to them by a Prince deceased many ages ago, spake mouth to mouth, with that Prince dead ages out of mind, Thus, that unto which the present Possessor of such a piece of Land when pressed to the last, recurreth un…o, and for which other Grounds or Charters are commended or valid, must of necessity be the most immoveable ground of, and Warrand for his possession of such a piece of Ground; but the Grant and Donation of such or such a Prince given many ages ago, first by word of Mouth, tho again committted to writings, is that which the present Possessor being pressed to the last recurreth to, Ergo the present Possessor had immediat Discourse mou…h to mouth with a Prince many ages back ere the present Possessor was born. Certainly these must be admirable Fellows who can conclude, and that in modo & figura, qui…libet ex quolibet, and thus their strongest Arguments, serve only to prove the Authors to …e in a paroxism of folly, moving laughter in a very Heraclite. But ex abundante I answer directly to this their blunt Sophism, tho forsooth the Quak…rs Achillean Argument; Thus, But inward, immediate objective Revelation is that to which all Christians recur &c. this is inward, immediat objective in Respect of the Apostles and Prophets, I grant; in Respect of the present Professors of Christianity, I deny, p. 124and let them urge the membrum negatum. Of the like Nature is another, and that the chief of his Apologetick Arguments, viz. Enoch, Noah, Abraham, and some others had immediate objective Revelation, therefore the whole Church had it; the Consequent his Antagonist chap. 3. numb. 11. denyeth, as not having the least shadow of Reason, let us therefore see how he vindicateth this Argument which is a sine quo non to the whole frame of Quakerism, and for this all that he sayeth Vindic: pag. 24. is, that then it seems there was more of Gods immediat Revelation in those dark times, even by his Adversaries Confession, than now under the Gospel, where the chief pastors of the Church according to him, are to expect no such thing: neither is it proved that others not mentioned, had no immediat Revelations. Answ. true it is that even in these dark times, there was in some respect viz. of immediate Revelations, more of God, than there is now, and yet lesse in another sense, viz. in respect of more large propagation of the Truth of God, and of the large Measure of Grace dispensed unto Believers under the New Test: But what sayeth this to the probation of the Quakers tremulous consequence? how doth it prove, that because some few had these Revelations, all and every one within the Church had them? this is a baculo ad angulum, neither are we bound to prove the contrary affirmanti enim incumbit probatio: It is enough for us to tell him, that it is a groundless fancy to assert it, for how will he prove; ex. gr. that ever Abel had immediate objective Revelation? and thus the p. 125third Proposition of his second These, that God did alwayes reveal himself by his Spirit, i. e. by immediate objective Revelation to every one of the Church,falleth to the Ground; and with it, the fourth viz. that these Revelations were, the formal object of the Faith of the Saints, for if it be altogether groundless to say, that every Saint had them, as we have now seen: it is no lesse groundlesse to say, that they were the formal Object of their Faith, and with these also his fifth Proposition, viz. that the same i. e: immediat Revelation, continueth to be the formal object of the Saints Faith.

— ea lapsa repente ruinam

Cum sonitu trabit, & Tremulum super agmina late

Incidit.

Like the Trojan Tower, its couplings being cutt, the whole Fabrick of Quakerism, tumbleth down about the ears of its Authors, and builders,